Matthew 18:1-35

What is the theme of this chapter?

Humility — illustrated in childlike faith, concern for the lost, discipline, and forgiveness.

What is the key verse(s) of this chapter? Verses 2-3

And calling to him a child, he put him in the midst of them and said, "Truly, I say to you, unless you turn and become like children, you will never enter the kingdom of heaven."

What can I apply to my life from this chapter (things to do/avoid)?

I should freely forgive others in response to what Christ has already done for me. 

And be kind to one another, tenderhearted, forgiving one another, even as God in Christ forgave you (Eph 4:32).

Under law (see Matt 18:35), a person forgives others and then is forgiven by God. Under grace (see Eph 4:32), we are forgiven in Christ and our response should be to forgive others. This makes it no less important, and in fact, if we live by grace, makes it much easier to do."

Matthew 18:21-35

Then Peter came up and said to him, “Lord, how often will my brother sin against me, and I forgive him? As many as seven times?” Jesus said to him, “I do not say to you seven times, but seventy-seven times. Therefore the kingdom of heaven may be compared to a king who wished to settle accounts with his servants. When he began to settle, one was brought to him who owed him ten thousand talents. And since he could not pay, his master ordered him to be sold, with his wife and children and all that he had, and payment to be made. So the servant fell on his knees, imploring him, ‘Have patience with me, and I will pay you everything.’ And out of pity for him, the master of that servant released him and forgave him the debt. But when that same servant went out, he found one of his fellow servants who owed him a hundred denarii, and seizing him, he began to choke him, saying, ‘Pay what you owe.’ So his fellow servant fell down and pleaded with him, ‘Have patience with me, and I will pay you.’ He refused and went and put him in prison until he should pay the debt. When his fellow servants saw what had taken place, they were greatly distressed, and they went and reported to their master all that had taken place. Then his master summoned him and said to him, ‘You wicked servant! I forgave you all that debt because you pleaded with me. And should not you have had mercy on your fellow servant, as I had mercy on you?’ And in anger his master delivered him to the jailers, until he should pay all his debt. So also my heavenly Father will do to every one of you, if you do not forgive your brother from your heart.”


"Peter returned to the question of forgiveness and asked the Lord in Matthew 18:21, 'Lord, how oft shall my brother sin against me, and I forgive him? till seven times?' The old Jewish teaching was that three times was enough, based on Amos 1:3 and 2:6. Pete was attempting to be generous in doubling the usual limit of forgiveness." (Walvoord)

"The rabbis said to forgive three times, so Peter thought he was being exceptionally worthy by suggesting seven times." (Ryrie)

ten thousand talents - a huge amount, equal to millions of dollars in today's money

"A talent was a measure of weight varying in size from about 75 lbs (34 kg).  It was used to weigh precious metals." (Ryrie)

forgave = cancelled

a hundred denarii - a small amount, equal to $10-$20 in today’s money

"A hundred days' wages, a trifling sum in comparison [to a talent]." (Ryrie)

"Peter had to recognize that he was totally incapable of paying the debt that he owed to God. Peter, then, was represented by the man with the insurmountable indebtedness. But God had freely forgiven Peter all of his indebtedness. Peter, then, was obligated to forgive others who may have wronged him but whose wrong was a mere pittance in comparison with the wrong he had done to God and for which he had received forgiveness." (Pentecost)

"The commentaries either say that this parable is referring to Christians who, if they don’t forgive, will not lose their salvation but will be punished; or, that the servant who didn’t forgive was never really saved in the first place. Both these explanations show the problems that crop up when we try to apply portions of Scripture to ourselves that aren’t intended to be applied to us. The Lord was talking about the kingdom. He says so clearly in verse 23. During the kingdom, a person who doesn’t forgive will not be forgiven. Period. This is a carryover from the law, as the Lord explained in His Sermon on the Mount: 'For if you forgive men their trespasses, your heavenly Father will also forgive you. But if you do not forgive men their trespasses, neither will your Father forgive your trespasses.'

"If this seems impossible to live up to, that is the whole point. The law was given to show that all men are sinners. So how can anybody live up to this, even in the kingdom? But this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put My law in their minds, and write it on their hearts; and I will be their God, and they shall be My people (Jeremiah 31:33).

"The parable was not intended to be applied to us today. Yes, we should forgive, but as a response to what Christ has already done for us. And be kind to one another, tenderhearted, forgiving one another, even as God in Christ forgave you (Ephesians 4:32).

"Under law, a person forgives others and then is forgiven by God. Under grace, we are forgiven in Christ and our response should be to forgive others. This makes it no less important, and in fact, if we live by grace, it makes it much easier to do."

Matthew 18:18-20

"Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven. Again I say to you, if two of you agree on earth about anything they ask, it will be done for them by my Father in heaven. For where two or three are gathered in my name, there am I among them."

whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven - These instructions, given to Peter in Matthew 16:19, are given to all the apostles. See my notes here regarding this verse.)  In the immediate context, it is applied to the matter of dealing with a sinning member of the assembly.

in my name - claiming and using Christ’s authority

The Lord was not talking about the church in these verses. He was talking about the kingdom (vs 1, 3-4). And He was not speaking to all believers, but to the 12 disciples (v 1). However, the principles of forgiveness and dealing with sinning brothers can be applied today.  (See my posts regarding these verses here and here and here.) 

Matthew 18:15-17

"If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother. But if he does not listen, take one or two others along with you, that every charge may be established by the evidence of two or three witnesses. If he refuses to listen to them, tell it to the church. And if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector."

This teaching on forgiveness is probably tied to the teaching on humility earlier in the chapter — Don't think you are greater than your brother; don’t do anything to cause him to sin; and, if he sins against you, forgive him.

against you - not in some manuscripts, so the Lord could have been referring to more general sins and not just those against a given individual

gained - "In considering our Lord’s use of the word 'gained' here, it is very interesting to trace it through the New Testament. It is a commercial word, a word of the market place. It is a word which is used to characterize the processes by which a man accumulates wealth. The use of the word in this connection, so far as the sinning brother is concerned, recognizes loss. A man who has sinned is in certain senses lost; when he is restored he is gained, and the gain is interpreted by the context." (Morgan)

by the evidence of two or three witnesses - taken from Deuteronomy 19:15

"An ancient law (Deut. 19:15) for the purpose of reconciliation." (Ryrie)

Gentile - more evidence that the Lord was talking to Jews only in this passage (although the principle in verses 15-17 is universal — Leviticus 19:17; Galatians 6:1; 2 Corinthians 13:1; 1 Timothy 5:19). The Lord was NOT teaching about a future institution, the Christian church. He would not have said, in essence, "After the resurrection, I will establish a church among the Gentiles. In that church, if a sinner refuses to admit his sin, treat him like a Gentile." It's the audience, not the principle, I’m pointing out here. Jesus was talking to a Jewish audience (His apostles) about the kingdom, although, as I’ve just mentioned, the principle also applies in the church.

church = assembly (as always) - not referring to the still-future body of Christ church but to any assembly of believers (in the immediate context, an assembly of Jewish believers)

Matthew 18:11-14

"What do you think? If a man has a hundred sheep, and one of them has gone astray, does he not leave the ninety-nine on the mountains and go in search of the one that went astray? And if he finds it, truly, I say to you, he rejoices over it more than over the ninety-nine that never went astray. So it is not the will of my Father who is in heaven that one of these little ones should perish."

Verse 11 isn’t in many manuscripts, but it does appear in Luke 19:10.

Ironside's take on verse 14 is rather interesting. I’m not sure if I agree or not.

"Verse 14 gives the assurance that all children dying [before] coming to years of accountability are forever saved through the work of Christ. It is not the Father's will that any of them perish; and inasmuch as their wills are not set against the will of God we may be certain they are with Christ in the Father’s house." (Ironside)

I believe this passage must be understood in the context of the kingdom and what would (and will) occur between this teaching by the Lord and the beginning of the kingdom — the tribulation.

"Christ went on to show the twelve that He rejoiced over and loved the one who came to faith in Himself. He used the figure of a man who had a hundred sheep, one of which was lost (vs. 12-14). He searched until he found the sheep that had strayed. When he found it, he rejoiced over it. Christ’s heart was satisfied through the faith that this man had placed in His person … Christ searched for what was lost because 'your Father in heaven is not willing that any of these little ones should be lost' (v.13). If the twelve shared the heart of Christ, they would have love for those who came to Him." (Pentecost)

Matthew 18:7-10

"Woe to the world for temptations to sin! For it is necessary that temptations come, but woe to the one by whom the temptation comes! And if your hand or your foot causes you to sin, cut it off and throw it away. It is better for you to enter life crippled or lame than with two hands or two feet to be thrown into the eternal fire. And if your eye causes you to sin, tear it out and throw it away. It is better for you to enter life with one eye than with two eyes to be thrown into the hell of fire. See that you do not despise one of these little ones. For I tell you that in heaven their angels always see the face of my Father who is in heaven."

woe - the prophetic condemnation to death

Verses 8-9 repeat the Lord’s instructions from Matthew 5:29-30.

see the face = are in the immediate presence

Verse 10 — "For I tell you that in heaven their angels always see the face of my Father who is in heaven." —has often confused me. I’m still not sure I’ve figured it out. The commentaries are of two minds. Here’s Gaebelein:

"At the first glance it would seem as if these little ones have angels in heaven. There is a passage in Acts 12 which is the key to solve the difficulty here. When Peter, rescued by an angel, led forth miraculously from the prison house, knocked at the door of the praying assembly and Rhoda maintained that Peter stood outside, they said, 'It is his angel.' They believed that Peter had suffered death and that his angel stood outside. What does 'angel' mean in this passage? It must mean the departed spirit of Peter. This fact throws light on the passage before us. If these little ones, who belong to the kingdom of heaven, depart, their disembodied spirits behold the Father’s fact in heaven; in other words, they are saved." (Gaebelein)

I’m not sure I agree, because the passage in Acts isn’t really much connected to this one. There are plenty of other places in Scripture where angel means angel. I don’t see any reason to pick out that particular passage to explain this one. I also doubt very much that there are children in heaven, not because children can’t be saved (I believe they can) but because I don’t think they remain children for eternity.

Now Pentecost:

"Look up from earth to heaven; those representative, it may be guardian, angels nearest to God, are not those of deepest knowledge of God’s counsel and commands, but those of simple, humble grace and faith … Even that which is little and looked down on by people is under the watch-care of God, and He assigns His angels to guard those who have trusted Him." (Pentecost)

And Ryrie:

"Apparently children have guardian angels (Ps 91:11; Acts 12:15), as do all of God's people (Heb 1:14)." (Ryrie)

These didn’t entirely satisfy me either. I’ve been taught that guardian angels were for Israel alone. Is this really what the Lord was referring to?

Kurth's explanation makes the most sense to me:

"I think the Word of God works on many different levels. I think the Lord was talking about actual children, and how their innocence insures their salvation before they come to the age of accountability, and [of] the faith that little children are able to express once they do come to that age, for of such is the kingdom of heaven.

"But when the Lord 'called a little child' (Matthew18:2), that phrase 'little child' (v.4-5) is symbolic of His little flock, whom He called “little children” (John 13:33 cf. 1 John 2:1,12-13,18,28; 3:7,18; 4:4; 5:21), for as people who exhibited child-like faith in Him, theirs is the kingdom of heaven as well as [it is for] the innocent.

"As for 'their angels,' Hebrews 1:14 says of angels, 'are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?' Well, little children and believers are the heirs of salvation, and so I believe that each one in Israel had their own angel. Remember, there are well over 100 million angels (Revelation 5:11).

"But there is no evidence in Paul’s epistles that angels have a ministry to members of the Body of Christ as they did to Israel. All Paul says about them is that they are learning about God’s grace from us (Ephesians 3:10).

"The Jews were 'the children of Israel,' and God treated them like children, giving them a law filled with 'thou shalts' and 'thou shalt nots.' That’s how you treat children! Children must be 'under tutors and governors' (Galatians 4:1,2). Well, if the Law was their tutor, angels were the governors that ministered to those heirs of salvation.

"But as Paul goes on to say in Galatians 4, we have received 'the adoption of sons' (v.5) and so we are sons, not children. Because of that, I don’t think we have an individual angel assigned to us as the Jews did." (Kurth)

Matthew 18:1-6

At that time the disciples came to Jesus, saying, “Who is the greatest in the kingdom of heaven?” And calling to him a child, he put him in the midst of them and said, “Truly, I say to you, unless you turn and become like children, you will never enter the kingdom of heaven. Whoever humbles himself like this child is the greatest in the kingdom of heaven. “Whoever receives one such child in my name receives me, but whoever causes one of these little ones who believe in me to sin, it would be better for him to have a great millstone fastened around his neck and to be drowned in the depth of the sea.

This account also appears in Mark 9:33-50 and Luke 9:46-50.

This talk may have taken place in Peter’s house, and the child may have been a member of Peter's family, but we aren’t told and so it isn’t important.

Who is greatest - This question reflects the apostle’s confusion after the Lord’s revelation of His approaching death. The kingdom He taught didn’t mesh with their understanding and expectations of what a kingdom should look like — and their lofty roles in it.

turn - from their expectations of exalted positions in the kingdom to humility and faith (Matt 11:11)

"An active and voluntary turning from sin." (Ryrie)

become like children - humble, responsive to Christ’s call to come, obedient, trusting, utterly dependent

"The sense if 'whoever humbles himself until he becomes as this little child—exhibiting trust, openness, and eagerness to learn.'  These are the childlike qualities that constitute greatness." (Ryrie)

receives = by way of giving hospitality

Their service (v 5) to the King should be service to the humble and meek, not concern for lofty positions.

sin = lit. "cause to stumble"

"Leads into sin." (Ryrie)

millstone = a great stone that had to be turned by a beast of burden

"The milling of grain was done by grinding it between two stones, each about 18 in. (46 cm.) in diameter and 3-4 inc. (7.6-10.2 cm.) thick.  The upper millstone was turned by a donkey walking in a circle." (Ryrie)

Matthew 17:1-27

What is the theme of this chapter?

His glory (the transfiguration) and betrayal, and taxes.

What is the key verse(s) of this chapter? Verse 5

He was still speaking when, behold, a bright cloud overshadowed them, and a voice from the cloud said, “This is my beloved Son, with whom I am well pleased; listen to him.”

What can I apply to my life from this chapter (things to do/avoid)?

Matthew 17:22-27

As they were gathering in Galilee, Jesus said to them, “The Son of Man is about to be delivered into the hands of men and they will kill him, and he will be raised on the third day.” And they were greatly distressed. When they came to Capernaum, the collectors of the two-drachma tax went up to Peter and said, “Does your teacher not pay the tax?” He said, “Yes.” And when he came into the house, Jesus spoke to him first, saying, “What do you think, Simon? From whom do kings of the earth take toll or tax? From their sons or from others?” And when he said, “From others,” Jesus said to him, “Then the sons are free. However, not to give offense to them, go to the sea and cast a hook and take the first fish that comes up, and when you open its mouth you will find a shekel. Take that and give it to them for me and for yourself.”

two-drachma - A tax of half a shekel which every Jew over 20 was expected to pay for temple upkeep (originally mentioned in Exodus 30:11-16).

"This assessment of a half-shekel (two drachmas), was collected annually for the support of the Temple.  Jesus anticipated (v 25) Peter's confusion by trying to show him that members of the royal family are exempt from the tax.  Thus Jesus, the Son of God, was not personally obligated to pay for the support of God's house because, being God, it was His Temple (Mal 3:1).  Nevertheless, to avoid offense, He would pay.  The miraculously caught fish yielded a shekel, which was equal to two half-shekels, sufficient for Jesus and Peter." (Ryrie)

Jesus spoke to him first - He knew what Peter was about to say and spoke first.

"The Jews at the time of Christ were confused about the Old Testament prophecies concerning Messiah. They recognized on the one hand that Messiah was to suffer, and on the other that Messiah would rule in power and glory. These two lines of revelation seemed to be contradictory. Jewish theology sought to harmonize the confusion by teaching the coming of two Messiahs: one to suffer an die, and the other to reign in power and glory. The disciples were not above accepting this popular conception. Christ had been speaking of a glorious kingdom in which He would rule over Israel. The three on the mount had had a revelation of that kingdom and of Christ’s glory in it; thus their attention was focused on the glory of Messiah’s reign. Like the other Jews, they could not conceive of Messiah having to suffer and die. Christ was trying to show these men that the same Messiah who would one day reign must also suffer and die. Hence, as they walked along from the slopes of Hermon to the sanctuary of Capernaum, our Lord again instructed them concerning the events that were before Him. This instruction produced two results: first, they were much confused but afraid to ask Him for further explanation (Mark 9:32); and second, they were “filled with grief” (Matthew 17:23)" (Pentecost).

from others - those not of the royal line

"He was reminding Peter (v.26) of Caesarea Philippi. There Peter had said, “Thou are the Christ, the Son of the living God.” Now Christ said to him, This half shekel is the payment of the subjects of the King, and you have said that I am the Son. When you confessed that, you did not quite understand the dignity and glory of the fact, for now you say that I pay this half shekel. You must have recognized that there is no claim on Me to pay it, if you had understood your own declaration, and the revelation of the Mount. It is for you to pay this because you are the strangers, the subjects, the people under the rule of the King. I am the Son. Thus (v.27) the King brought Himself to the place of submission in order that others might not be caused to stumble. He put Himself into fellowship with Peter. Peter, you must all pay the shekel, but I will pay it with you. You must take this place of submission; I take it side by side with you. In the commonplace of life I am with you, just as I was in the glory of the Mount, where all My Kingliness was manifested; just as I will be with you in the midst of the need of the age" (Morgan).

a shekel - a silver tetradrachma, equal to a shekel, the exact amount for the tax for two people

Matthew 17:14-21

And when they came to the crowd, a man came up to him and, kneeling before him, said, “Lord, have mercy on my son, for he is an epileptic and he suffers terribly. For often he falls into the fire, and often into the water. And I brought him to your disciples, and they could not heal him.” And Jesus answered, “O faithless and twisted generation, how long am I to be with you? How long am I to bear with you? Bring him here to me.” And Jesus rebuked the demon, and it came out of him, and the boy was healed instantly. Then the disciples came to Jesus privately and said, “Why could we not cast it out?” He said to them, “Because of your little faith. For truly, I say to you, if you have faith like a grain of mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move, and nothing will be impossible for you.”

epileptic - the Greek word means "lunatic"

disciples - the nine not on the mountain with Jesus

The disciples had been given authority to cast out demons in Matthew 10:8.

"Christ responded “O unbelieving generation” (Mark 9:19). He addressed this to the father and to the crowd and to the teachers of the law rather than to the disciples who had been unable to heal the man. This son evidently had been brought as a test of the authority that belonged to Christ and as a test of the disciples as His representatives. The nation to whom Christ had refused to give a sign was still seeking a sign. They would not believe until they had been convinced to their satisfaction that Jesus was who He claimed to be. This confrontation was designed to provide some additional proof by which they might be persuaded; hence, Christ referred to that group as an unbelieving generation, for they had seen a multitude of signs previously and had not believed" (Pentecost).

"What Christ did for the demon-possessed boy was a revelation of what He could and would do for the nation Israel if they would put faith in Him. If they would turn to Him and seek deliverance, He would grant deliverance in response to their faith. Their deliverance did not depend on His ability to deliver but rather on their faith in His person" (Pentecost).

But this kind never comes out except by prayer and fasting (vs 21) - Verse 21 isn’t in the best manuscripts. This account is also found in Luke 9:37-43 and Mark 9:14-29. Verse 21 may have been brought over from Mark 9:29, where it is used in the same context. (The ESV does not include it.)

"Prayer is essentially an attitude of utter dependence on God. These men seem to have been trusting their previous experiences or trusting the authority that had been conferred on them instead of depending on Christ and trusting Him to perform the miracle through him" (Pentecost).

Matthew 17:1-13

And after six days Jesus took with him Peter and James, and John his brother, and led them up a high mountain by themselves. And he was transfigured before them, and his face shone like the sun, and his clothes became white as light. And behold, there appeared to them Moses and Elijah, talking with him. And Peter said to Jesus, “Lord, it is good that we are here. If you wish, I will make three tents here, one for you and one for Moses and one for Elijah.” He was still speaking when, behold, a bright cloud overshadowed them, and a voice from the cloud said, “This is my beloved Son, with whom I am well pleased; listen to him.” When the disciples heard this, they fell on their faces and were terrified. But Jesus came and touched them, saying, “Rise, and have no fear.” And when they lifted up their eyes, they saw no one but Jesus only. And as they were coming down the mountain, Jesus commanded them, “Tell no one the vision, until the Son of Man is raised from the dead.” And the disciples asked him, “Then why do the scribes say that first Elijah must come?” He answered, “Elijah does come, and he will restore all things. But I tell you that Elijah has already come, and they did not recognize him, but did to him whatever they pleased. So also the Son of Man will certainly suffer at their hands.” Then the disciples understood that he was speaking to them of John the Baptist.

This event is also covered in Mark 9:2-13 and Luke 9:28-36.

after six days - "Luke's about eight days' includes the beginning and ending days as well as the interval between." (Ryrie)

Peter, James, and John - Three witnesses as required by Mosaic law. John refers to it in John 1:14, Peter in 2 Peter 1:16-20.

"The inner circle of the disciples." (Ryrie)

transfigured - "Lit., transformed.  The Transfiguration gave the three disciples a preview of Jesus' future exaltation and the coming kingdom." (Ryrie)

His face shone - The light shone from Him, not on Him.

The transfiguration was the fulfillment of Matthew 16:28.

"This was the glory that belongs to God which was revealed in the tabernacle (Exodus 40:34-38). This glory was revealed again in the temple (1 Kings 8:10-11). It was that glory which departed from the temple because of Israel’s apostasy and unbelief (Ezekiel 10:18; 11:22-23). Now this glory was on the earth in the person of Jesus Christ. This glory would be revealed to Stephen (Acts 7:55-56), to Saul of Tarsus on the Damascus Road (Acts 9:3; 22:6, 11; 26:13), and once again to John (Revelation 1:16). This glory will be revealed to the world when Jesus Christ comes to this earth again (Matthew 24:30; 25:31). The glory that will lighten the whole world at the Second Advent was here revealed to the three who witnessed the Transfiguration. The light in which the redeemed will walk for all eternity (Revelation 21:23) was witnessed by Peter, James and John. It was necessary that Christ’s glory be veiled when He came into this world. Christ’s glory was not surrendered at the time of the Incarnation but was veiled, lest the people whom He had come to redeem should be consumed by its brightness. God’s purpose was to dwell in the midst of His people Israel and to reveal His presence among them by letting the light of His glory shine on them. But Israel could not behold the unveiled glory of God. Therefore, in revealing plans for the tabernacle to Moses, God instructed him to erect a curtain between the Holy of Holies, where God purposed to dwell, and His people. That veil was not so much designed to teach Israel that they were unworthy to enter the presence of God —which in truth it did — as much as to protect Israel from being consumed by the brightness of God’s glory. The veil, then was a gracious provision by a holy God to make it possible for Him to dwell in the midst of an unholy people. The writer to the Hebrews said that the body of Jesus Christ was to Him what the veil was in the tabernacle: “We have confidence to enter the Most Holy Place by the blood of Jesus, by a new and living way opened for us through the curtain, that is, His body” (Hebrews 10:19-20). Christ’s glory, then, was not surrendered at the Incarnation; instead, it was veiled so that the Holy One might dwell among an unholy people. The Transfiguration, then, was a revelation of the essential glory that belongs to Christ and one day will be revealed to the world. This, then, was the fulfillment of the prophecy that Christ had made the preceding week" (Pentecost).

Moses - representing the law (Jude 9)

Elijah - representing the prophets (2 Kings 2:11)

the disciples - representing those who will behold His coming (Rev 1:7)

Peter said to Jesus - Mark and Luke both make it clear that Peter, overcome by what he saw, did not know what he was saying. He was probably wanting the kingdom without the cross.

tents - "Booths or shelters, for temporary residence." (Ryrie)

"The Feast of Tabernacles, the last in the cycle of Israel’s annual feasts, was a memorial of the nation’s deliverance out of Egypt and their desert experience in which they were characterized as strangers and pilgrims. This feast also anticipated Israel’s final regathering as a nation out of the desert into the Land of Promise under the beneficent rule of the promised Messiah. In Peter’s day the nation was oppressed by Gentiles and looked forward to the coming of the Messiah, or Deliverer, who would gather the people into the land under His reign. The vision of the glory of Christ which Peter had seen reminded him of Israel’s glorious hope to be realized in Messiah’s kingdom. Therefore it seemed fitting to him that they should have a Feast of Tabernacles because the three had witnessed the millennial glory of Christ. Peter had correctly interpreted the significance of the Transfiguration. But it was impossible for Israel to experience the fulfillment of what was anticipated in the Feast of the Tabernacles until the nation turned in faith to the Messiah. This the nation was not doing, and, therefore, Peter’s proposal brought a rebuke from Christ. Although Christ possessed the glory of the King, He was not publicly recognized as King; therefore, Israel could not enter into their millennial blessing" (Pentecost).

a bright cloud overshadowed them - "This cloud was none other than the one that had appeared over the tabernacle in the desert to signify the presence of God among His people. From the cloud God spoke again concerning the person of Jesus Christ: “This is My Son, whom I love. Listen to Him!” (Mark 9:7). Instead of “whom I love,” the two parallel texts have “whom I have chosen” (Luke 9:35) and “with Him I am well pleased” (Matthew 17:16). Thus the Father again authenticated both the person and word of Christ" (Pentecost).

listen to him - The Son has more authority than the law or the prophets. Only He, and never they, can restore the relationship between man and God.

scribes - "I.e., the accredited expounders of the Hebrew scriptures."

Elijah must come first - (Mal 4:5-6)

"It seems clear from the prophetic scriptures that a similar Elijah-testimony will be given in the dark days of the great tribulation before the manifestation of the Lord in judgment. The vision of the two witnesses in Revelation 11 would appear to confirm this" (Ironside)

restore all things - the Millennial Kingdom (Lk 1:17)

John the Baptist - a type of Elijah (Matt 11:14)

"John the Baptist had come in the power and spirit of Elijah. He was the voice in the wilderness, the way preparer, the one in whom the last prophecy in Malachi might have been fulfilled, but they did not know him. His rejection was the prelude to the rejection of the Lord as we have seen before (chapter 11). John surely was the Elijah for that time. But this does not fulfill Malachi’s prophecy. That prophecy is yet to see its fulfillment. Before the Lord returns to earth in power and glory another forerunner, an Elijah, will come and his testimony will not be rejected then; he will indeed be Elijah who restores all things and he will be followed by the coming of the King to set up His kingdom. As long as the church is in the earth that end time does not begin. The removal of the church will be followed by the last stage of the ending of the age. During that time, the great tribulation, Elijah appears. His work is exclusively among the people who are the kingdom people. His witness is to the remnant of Israel. Like John’s call to repentance, he will preach repentance and his testimony will be received; he will accomplish the mission of Malachi 4:5-6" (Gaebelein)

vss 11-12 - "The sequence of thought is as follows: (1) Elijah is coming as the restorer (Mal 4:5); (2) he came, unrecognized, in the person of John the Baptist, and was killed; (3) the Son of Man faces a like fate.  The disciples seem to grasp only the first two points." (Ryrie)